LIBRARY OF CONGRESS, 



chap. $X-J213.:_ 
Shelf J^_K-C- 



UNITED STATES OF AMERICA. 



KING'S COLLEGE SERMONS. 



EDWARD HAYES PLUMPTRE, M.A. 

CHAPLAIN AND PEOFESSOE OF PASTOEAL THEOLOGY 
IN KING'S COLLEGE, LONDON; 
AND LATE FELLOW OF BEASENOSE COLLEGE, OXFOED. 




LONDON: 
BELL & DALLY, 186, FLEET STREET. 
1859. 



R, CLAY, 



LONDON i_ 
PRINTER, BREAD STREET fiTL'L. 



FREDERICK CHARLES PLUMPTRE, D, 

MASTER OF UNIVERSITY COLLEGE, OXFORD, 



Sermons wet gcbieatefc 



IN TOKEN OF THE GKATITUDE AND AFFECTION 



DUE FOJl MANY YEABS 



OP CONSTANT AND FATHERLY KINDNESS. 



CONTENTS. 



SERMON I. 

PAGE 

This Counsel of the Preacher 1 

SERMON II. 

Early Piety and its Failures ........ 20 

SERMON III, 

Ovkr*Anxiety . ........ 40 

SERMON IV. 

Circumstances and Changes 60 



KING'S COLLEGE SERMONS. 



I. 

THE COUNSEL OF THE PREACHER. 

" Rejoice, young man, in thy youth." — Eccles. xi. 9. 
u Rejoice in the Lord ahvay : and again I say, Rejoice." — 
Phil. iv. 4. 

It is scarcely possible to imagine a greater 
contrast than that between the two men of 
whom these words remind us. On the one side 
there comes before the memory, the princely son 
of David, " Solomon in all his glory," he of the 
heaped-up treasures and the ivory throne, he to 
whom princes came from many lands that they 
might hear his wisdom — whose fame drew even 
the Queen of the South, with her camel-loads of 
spices and of gold, to undertake her long pil- 
grimage, and yet was found to be far below the 
one-half of the greatness of his glory. On the 

B 



2 



THE COUNSEL OF 



other, we see among those portraits of the 
past with which we store our minds, the figure 
of the tent-maker of Tarsus working for his 
daily bread ; journeying from city to city ; in 
some poor lodging or unhealthy prison ; suffering 
from hunger, or cold, or nakedness ; loved and 
honoured, indeed, by those who came within the 
range of his immediate influence, but with no 
honour among the great and noble ; unknown to 
the princes of the world. And yet, different 
as they are in their outward fortunes, their 
teaching has so far, in this instance, the same 
character. There is a harmony in those utter- 
ances of theirs which bid men to rejoice. 

The contrast is, as I need not tell you, even 
more wonderful when we pass from the circum- 
stances of the two men to their inward spiritual 
history ; to the experiences through which they 
had severally passed. One had had his fill 
of all that constitutes sensual or intellectual 
enjoyment — had exhausted all the appliances of 
luxury, and stimulated the flagging energies of 
his life with the novelties and grace of art. 
When this had failed him, there came the culture 



THE PREACHER. 



3 



of the intellect, the application of the great gifts 
which he had received from God, to the world 
of nature or of man. He spake of plants, from 
the cedar upon Lebanon to the hyssop upon the 
walls. He turned himself to behold wisdom, 
and madness, and folly. He had known what 
it was to find all this fail. Increase of wisdom 
had brought increase of sorrow; there fell on 
him the darkness of despair — sorrow and vexa- 
tion of heart. There went up from him who had 
sought to make for himself a paradise like the 
garden of God, a cry like that of one who is in 
the howling wilderness. " Vanity of vanities, 
saith the Preacher ; all is vanity." And yet, he 
it is who says calmly, and as the best counsel he 
can give, " Eejoice, O young man, in thy youth." 

The history of the inner life of Paul the 
apostle had been very different from this. That 
rigid, earnest youth, sternly ascetic in the reality 
of its efforts after holiness, had shut the door 
against all sensuous indulgence, and had so far 
narrowed, while it purified, the experiences of 
his life. His training at the feet of Gamaliel, 
though it made him perfect in his knowledge of 
b 2 



4 



THE COUNSEL OF 



the Law and the traditions of the elders, was as 
unlike as possible to that which gave to Solomon 
so wide and various a knowledge. Then came 
the great crisis in his life — the agony of the 
travail pangs of his birth into a new life — the 
intensest consciousness of his own evil and of 
the misery resulting from it ; then the sense 
of a calling to a life of ceaseless labours — to a 
work which, but for one belief, would have made 
him among the most miserable of all men. And 
yet, he too gives the same counsel. He who 
had known what it was to live as in a body of 
death, dying daily, filling up that which was 
lacking in the sufferings of Christ; he also 
utters the words, " Rejoice in the Lord alway : 
and again I say, Rejoice." It must be worth our 
while to examine that lesson, to which two such 
different men were led through such opposite 
experiences ; to see what they had in common, 
and wherein their words, though alike in sound, 
were yet distinct in meaning. It will be well 
for us, I trust, to inquire into the bearing of each 
precept severally, asking what it meant, how 
we may apply it to the government of our own 



THE PREACHER. 



5 



lives, how far the earlier teaching is in harmony 
with the later, how far it falls short of it. 

You will have seen that I have taken for 
granted, that the words of the Preacher mean 
what they appear to mean. I cannot bring 
myself, as some have done, to see in them only 
the irony of a stern and relentless scorn ; I can- 
not interpret them as if they were the utter- 
ance of one who, in the weariness of his own 
senses, had lost all power to sympathise with 
the freshness and joy of youth, and, standing 
on the stepping-stone of his dead self, mocked 
at the gaiety and light-heartedness of those who 
were entering on the career through which he 
himself had passed. To those who take that 
view, the words may seem to be meant to check 
and stifle joy rather than to encourage it. 
" Go forth, young man, upon thy voyage of life, 

' Youth at the prow and Pleasure at the helm ; ' 

indulge thyself without limit in all lust and 
licence ; leave no desire ungratified, let nature 
and art be servants to minister to thy enjoy- 
ment : I know all this, and have found out its 



6 



THE COUNSEL OF 



vanity and hollowness ; I know how that 
voluptuous youth ends in a miserable age ; I see 
the days of darkness coming, the which if thou 
couldst see, thou wouldst cease to exult in thy 
joyous mirth, and wouldst sit down to weep in 
sackcloth and in ashes. The joy of youth looks 
well only in the torchlight of the world's 
masques and revelries. By the light of truth 
it is seen to be but - a poor and shrunken thing.' 
No joy is possible for him who has before his 
mind the solemn realities of life, the certainties 
of age, and death, and judgment." 

I do not deny that there may have been a 
time in the experience of Solomon, when that 
would have been his mood, — when he might 
have ended all that he had to teach, with the 
thought that life, and youth, and joy, and all 
that belonged to it, were but vanity and vexation 
of spirit. In those words of the Preacher, in 
which he retraces and reproduces the phases of 
his past life, there are tokens enough of such 
feelings. But I contend that this was not the 
truth in which he rested, not that to which the 
discipline of God had led him, and which, in 



THE PREACHER, 



7 



the wisdom of God, has been preserved to us as 
part of the great treasure of the Book of Life. 
Throughout the Book of Ecclesiastes we find 
again and again the expressions of a clearer and 
a healthier state. The Preacher does verily and 
in earnest, counsel a man to " enjoy the good of 
his labours that he taketh under the sun, all the 
days of his life which God giveth him. His 
garments are to be always white, he is to eat 
his bread with joy." The wisdom to which the 
king of Israel had been led, taught him the 
secret of a truer joy than that with which he 
had started; free from its feverish excitement, 
calmer and more abiding. He is not out of 
sympathy with the eagerness and freshness of 
youth. He understands it better than before. 
He wishes to give counsel, which may prevent 
the waste of so priceless a treasure. There may 
be some sadness, but there is no mockery in the 
words, " Kejoice, young man, in thy youth." 

"We may accept these words, then, as in very 
deed the counsel of the Preacher, as embodying 
the wisdom which he had learnt from God. 
As such, it seems to me, they assert a truth in 



8 



THE COUNSEL OF 



which all of us, whether young or old, have 
some share. It will not be without profit to 
us, to ask what that share is. They tell those 
who are called to the work of teaching or of 
guiding youth, that all systems of education 
which tend to repress and coerce its natural 
elasticity, are at variance with the Divine 
order, as well as with man's nature. The 
rigour of a premature asceticism — the sub- 
stitution of the monastic for, the manly type of 
excellence — will lead to an utter failure. You 
cannot have a vigorous and useful life as the 
product of a joyless boyhood. You do not 
even attain the end which you aim at — you do 
not root out the germs of evil by this system 
of repression: simplicity, purity, truthfulness, 
demand a healthier culture. Under this arti- 
ficial system you do but drive the sin deeper 
in.; and in its concealment and deceitfulness it 
takes more hateful forms, and works a more 
lasting evil. Those who wish to do the work 
to which God has called them, in the education 
of the English people, must reject altogether 
the Jesuit type of discipline. 



THE PEEACHEK. 



9 



But if it is an evil that the joy which God 
gives as the portion of the young, should 
be sacrificed to a false ideal of goodness, it is 
yet more terrible that it should be crushed and 
trampled out by the great wheels with which 
the world's selfishness moves in its relentless 
course. And yet, when we look out on the mul- 
titudes of young, but not joyous faces, that meet 
us in this great city — in all the cities of our 
empire — we cannot escape from the conclusion, 
that this is what we have been at least acquiescing 
in. By our silence and neglect, if not by any 
direct agency, we are verily guilty concerning 
these our brothers. Commerce has uttered its 
demands for the cheapest labour, and the de- 
mand has been met by the supply ; and long 
days of weary, unbroken toil, have taken the 
place of the happy activity of home ; and the 
pitiful cry of those who have no comforter, has 
risen up to Heaven, instead of the glad voices 
of mirth and innocence. Or, to take what we 
in this city of ours are most familiar with, 
neglect has done what greed has done else- 
where; children grow up in thousands, in the 



10 



THE COUNSEL OF 



truest sense of the word, fatherless and home- 
less, never knowing the loving discipline of 
kindness, never looking on the fair face of 
nature, or coming under her manifold gracious 
influences. For them, youth is stript of all its 
brightness and pleasantness, and they cannot 
rejoice in it. They grow old Tbefore their 
time, in a terribly premature experience in 
drunkenness and harlotry. 

I do not speak of these things, brethren, 
merely as great social evils — wrongs of which 
every one may talk, and wonder that some one 
does not find the remedy. It is right that all 
those whom God has called, or may call here- 
after, to any position of influence or wealth, 
should recognise the existence of this evil, and 
endeavour, so far as they have the power, to meet 
it. It is right that you, who are before long 
to be entrusted with the care of souls, who are 
sure to find the evil very near you, affecting 
your work, or hindering you in your efforts to 
win souls to Christ, should know, that no 
preaching can succeed which ignores the con- 
stitution that God has given us ; that no edu- 



THE PREACHER. 



11 



cation can be effectual, which does not recognise 
honestly and fully the right of the young to 
rejoice in their youth. Tou cannot rescue them 
from the impurity that leads to the abyss, but 
through the wisdom whose ways are pleasant- 
ness. Routine, order, instruction ; these are 
worth much ; but there is a time for every 
thing, and there are seasons in which you will 
do well to show your sympathy, even in the 
humblest joys of your fellow-men, and to pro- 
vide them where, as yet, the taste or the 
capacity is hardly formed, because they have 
had no scope to act. 

Again, I read in the Preacher's words a 
warning against a fault into which, as we 
advance in life, we are all liable to fall. We 
allow the cares and anxieties of middle age to 
possess us wholly ; we are careful and troubled 
about many things. The grave responsibilities 
of duty, or the eager striving after wealth, 
are dominant in us, and we lose our capacity for 
enjoyment and become intolerant of the over- 
flowing life of joy, which for us has passed 
away. W e are out of sympathy with it ; meet 



12 



THE COUNSEL OF 



it with reproofs and frowns ; think of it (if our 
selfishness takes the religious form) as frivolous 
and sinful. And so we lose the blessings which 
God designed for us, in making youth the 
season of enjoyment, and clothing it with so 
much grace and brightness. In that natural 
order of man's life, which, in its true develop- 
ment, harmonises with the spiritual, and is 
brought to perfection by it, the serene brightness 
of a happy and honoured age glows with a 
renewed lustre when it comes in contact with 
those who are yet in the golden dawn of life. 
Old thoughts are called into life again; old 
familiar faces and remembrances of past friend- 
ships throng upon us as we witness that 
bounding and exulting life which once we 
shared. And this sympathy, while it softens 
and saddens us, helps us to greater thoughtful- 
ness and gentleness, and raises us out of the low 
cares of life ; bringing with it this blessing also, 
that it, and, we may almost say, it alone, enables 
us to influence and guide those whose joy may 
else become reckless, or lose itself in sensuality. 
Its absence is the cause of much of the estrange- 



THE PEEACHEE. 



13 



ment and loss of natural affection which meets us 
in modern society. Fathers and children, tutors 
and the taught, rich and poor, do not under- 
stand each other — have no common ground — 
look on one another with distrust. All this is 
confessedly an evil ; it breaks up that unity of 
the family, of the school, the nation, which 
God designs for it. I do not see that it 
is quite compatible with the unity of that 
Church, the law of whose life is, that if one 
member rejoice, all the members should rejoice 
with it. 

But the chief lesson of the words, as might 
be expected, is for those to whom they are 
addressed. The young man is told that he is 
to rejoice in his youth. That is God's gift to 
him, and he should neither reject it, by yielding 
to dark, sullen, moody thoughts, nor waste it in 
thoughtless profusion, nor defile it by acts of sin. 
If any one finds that, instead of that bright 
cheerfulness which is characteristic of his age, 
instead of the spontaneous energy which throws 
itself into well-nigh every form of bodily or 
mental activity, there hang over him the 



14 



THE COUNSEL OF 



troubles of the envious, or the fears of the 
cowardly, or the shame of the unclean, or the 
heaviness of the slothful, he may be sure 
that it is not well with him— that he has 
lost a blessing which God meant him to 
enjoy. He will not be in his right state till his 
heart cheer him in the days of his youth ; and 
the efforts, and the discipline, yes, and the 
prayers of his life, should be directed to the 
recovery of the treasure which he has lost. 

There are, however, memorable words that 
accompany this counsel — words which have 
sometimes been allowed to darken and over- 
shadow it, but which we must not on that 
account ignore. " Rejoice, O young man, in thy 
youth ; and let thy heart cheer thee in the days 
of thy youth, and walk in the ways of thine 
heart, and in the sight of thine eyes : but know 
thou, that for all these things God will bring 
thee into judgment." That cheerfulness and 
joy of thine do not exempt thee from the great 
law of retribution, which runs through the 
whole order of man's life. Thy idle words, 
thy least premeditated acts, thy sports and 



THE PEEACHEE. 



15 



pleasures, are fashioning thy character for good 
or evil, bringing with them a blessing or a 
curse. For all these thou must render an 
account, hereafter, in the great day when the 
secrets of all hearts will be made manifest. 
Of all these thou shalt bear the penalty or reap 
the reward in those earthly days of judgment, 
which are fore-shadowings of the final doom. 
He that sows the wind shall reap the whirl- 
wind. He that sows to the flesh, shall of the 
flesh reap corruption. The prodigal who wastes 
his substance in riotous living, comes under the 
pressure of a mighty famine, and would fain 
fill his belly with the husks that the swine eat. 
The " youth of folly" is followed by the "old 
age of cards." Upon the pleasure-seeker who 
has forgotten God, there will come the evil days 
when he shall say, "I have no pleasure in them." 
For those who have forfeited the blessedness 
of the pure in heart, there abides the curse of 
the heart and conscience that are defiled, and 
to them nothing is pure. The words, " Know 
thou, that for all these things God will bring 
thee into judgment ; " " Remember now thy 



16 



THE COUNSEL OF 



Creator in the days of thy youth," while they 
are not meant to crush and stifle joy, while 
it is altogether a perversion to take them as if 
they meant, " Kemember this, and then rejoice 
if thou canst," are designed to regulate and 
purify that which, in the absence of that 
remembrance, so soon over-passes its right 
bounds and becomes tainted with evil. They 
tell the young man that the thought of God 
as the Giver of all life, and health, and joy, 
should be with him always ; that in the fullest 
intensity of his life there should be the re- 
cognition of a law, the discernment of good 
and evil, the battle against selfishness, the 
spirit of sympathy and kindness. If it is 
possible to eat and to drink to the glory of 
God, and in the name of Christ, it is no less 
possible for that knowledge of the coming 
judgment, and that remembrance of the Lord 
and Maker, to be present with men and boys 
in the hours of their greatest freedom. Duty 
does not cease because task-work is over. The 
greater the stimulus to joy, the more reason 
is there for remembering it. In this sport or in 



THE PREACHER. 



17 



that, when every faculty of sense is tried to the 
utmost, and every sinew strained, when you 
are putting forth all your powers, trampling 
knee-deep through the heather and the fern — 
climbing to the mountain-height, that you may 
gaze on the far out-spread vision of lake, and 
field, and wood — looking out upon the glowing 
west as the descending sun kindles the white- 
crested waves into ridges of crimson fire — stirred 
in your minds and hearts, by the brave and 
noble words of the mighty poets of the earth ; — 
in all these forms of enjoyment, which lie open 
in their fulness to you who are still young, 
it will be possible for you to remember, that 
there is a higher life, and a higher blessedness. 
Not only or chiefly in directly religious con- 
verse, but in the instinctive shrinking from 
all that is vile or base, in the loathing of all 
falsehood, in the kindness which will not 
willingly give pain, in the humility which 
frankly and heartily renounces its own wishes, 
it will be in your power, to keep yourselves 
pure, to cleanse your way, to preserve the 
spring of gladness from waste and failure. 

C 



18 



THE COUNSEL OF 



One who lias so hearkened to the counsel of the 
Preacher, will find his joy in things that are 
lovely and excellent, and of good report ; 
wisdom will enter into his heart, and know- 
ledge be pleasant unto his soul. Even as the 
young men to whom St. John wrote, he will, 
even in that youth of his, have overcome the 
wicked one. Not for him are the feet that go 
down to death, and the steps that lay hold on 
hell. Not for him is the mirth of fools that is 
as the crackling of the thorns. The child shall 
be father of the man ; and the blameless youth, 
in proportion to its blamelessness, shall be the 
fore-runner of a manhood full of blessings ; 
and when the days of darkness come, the 
failure of health and strength, the long weari- 
ness of age, — "it shall come to pass that at 
eventide there shall be light." 

That, brethren, is the pattern of a life based 
upon the teaching, which bids the young man 
rejoice in his youth and yet remember the 
Creator. It presents a blessedness, which few 
of us attain completely, but which is offered 
freely to you all, which any one of you may 



THE PEEACHER. 



19 



attain and keep. But there is a blessedness 
yet more wonderful. There are words which 
lead you to a higher wisdom. The things 
which were not revealed to prophets and wise 
men, have been revealed by the Spirit of God 
to those who are his children. The wisdom of 
Solomon was summed up in the counsel, " Ee- 
joice, young man, in thy youth." The 
wisdom of St. Paul uttered itself in the words, 
"Rejoice in the Lord alway : and again I say, 
Rejoice." 



€ 2 



II. 



EARLY PIETY AND ITS FAILURES. 

" And Joash did thai which was right in the sight of the 
Lord all the days of Jehoiada the priest." — 2 Chron. xxiv. 2. 

These words belong to the history of a very- 
conspicuous series of changes in the kingdom 
of Judah. To understand their meaning, we 
must look back upon the causes and the results 
of the revolution and counter-revolution of 
which this was the termination ; we must 
picture to ourselves the position of the two 
kingdoms into which the monarchy of David 
and Solomon had been divided, when Jeho- 
shaphat sat upon the throne of Judah, and 
Ahab on that of Israel. That appeared to 
be for both a time of prosperity and peace. 
They were driven, it may be, by the pressure 



EARLY PIETY AND ITS FAILURES* 21 



of a common danger — it may be, by some 
revival of the old feeling that they were all 
sons of Abraham, into union and alliance. 
It seemed better that it should be so, than 
that the old wars should be carried on still 
as in the days of Rehoboam and Asa. And 
the alliance was, as the last chapter of the 
First Book of Kings shows us, a very close one : 
" I am as thou art, my people as thy people, 
my horses as thy horses." It was natural that 
it should be cemented, after the fashion of other 
alliances, by marriages between the two dynas- 
ties. Solomon in this way had strengthened 
himself, as it seemed, by his alliance with 
Egypt. Ahab had gained the support of the 
Phoenicians by his marriage with the daughter 
of the king of Zidon. Might not such a 
marriage really tend to heal the breach which 
had been made by the rebellion of Jeroboam ? 
Might not the two dynasties converge, and the 
house of David and the house of Omri be 
sharers in the united monarchy ? 

These schemes, or such as these, had much 
to commend them to the counsels of a worldly 



22 



EARLY PIETY 



prudence. To Jehoshaphat and his advisers 
it doubtless seemed a very masterly piece 
of state-craft. Anxious as lie was to sustain 
the character of a religious reformer, sending 
Levites throughout the land to instruct the 
people in the Law, re-organising the worship 
of the Temple, eager to consult the prophets 
of the Lord, he did not hesitate to accept 
the daughter of Jezebel as the wife of the 
heir of his kingdom. And so the name of 
Athaliah runs, like a blood-stained thread, 
through the woof of the history of Judah. 
She comes— true child of such a mother, blood- 
thirsty, idolatrous, ambitious ; an alien in 
creed and race — to do her work of evil. Like 
the she-wolf of France in our own English 
history — like Catherine de Medicis in that of 
France — her presence is chronicled by crimes, 
and her name becomes a by-word and a curse. 
You can imagine without difficulty how true, 
God-fearing Israelites must have dreaded the 
approach of such a woman, — how she would 
meet that dread with hatred and suspicion, 
biding her time, leading on first her husband 



AND ITS FAILURES. 



23 



and then her son to their destruction, suggesting 
the massacre of those who stood in her way, 
establishing the worship of Baal on the high 
places of Jerusalem. At last the time seemed 
ripe : " When Athaliah, the mother of Ahaziah, 
saw that her son was dead," — slain in that 
revolt of Jehu's, — " she arose and destroyed all 
the seed royal of the house of Judah." The 
line of David seemed in danger of perishing 
from the earth. Out of all that came within 
the line of succession, one infant boy only 
escaped the general doom. The marriage of a 
sister of the king's with the priest Jehoiada, 
enabled her to find a refuge for him in the 
priests' chambers of the house of God. And 
so the usurpation seemed successful; a new 
dynasty was established by that bold stroke of 
state-craft. The temple was left to decay, 
plundered of its treasures; the images and 
altars of Baal were seen in all the streets of 
Jerusalem. 

But the day of retribution came. The priest 
Jehoiada watched the growth of that branch 
out of the stem of J esse, we may well believe, 



24 



EARLY PIETY 



with anxious hopes and fears. He worked 
surely and silently — gathered men whom he 
could trust, and took them into his confidence. 
It came to be known among the priests and 
Levites, and all who groaned under the yoke 
of the stranger, that her fall was near at hand. 
The counter-revolution was organized, weapons 
were found in the old armoury of David, willing 
hands were found among the ministers of the 
temple. The child-king was brought out — 
not yet eight, let us remember — as the true 
occupant of the throne, and the courts of the 
Lord's house once more echoed to the shouts 
of "God save the king!" "May the king 
live for ever ! " Then came for Athaliah a 
moment of baffled ambition and panic fear. 
She has but time to rend her clothes in the 
agony of terror, to utter the cry of " Treason ! 
treason ! " Then comes the sharp sentence, 
executed speedily; and so the judgment on the 
house of Ahab was completed, and the she- 
wolf of Samaria shared the punishment of her 
mother, as she had shared her guilt. 

It is to the events that followed this that the 



AND ITS FAILURES. 



25 



words I have read refer. After the overthrow 
of the tyranny came the work of reformation. 
A false worship had to be rooted out, a true 
worship to be re-established, the temple of 
God to be restored to something of its former 
stateliness. In all this, as might be expected, 
Jehoiada was acting ; his mind was really the 
governing, kingly mind, though the crown was 
on the head of Joash. We can picture to 
ourselves the boy-king growing up to man- 
hood under such tutelage ; the hopes which 
the reform party in Judah would cherish of 
him; their expectation that he would be the 
great upholder of the true religion, — the great 
defender of the worship of the Lord Jehovah. 
The history of our own Reformation presents 
an analogy so striking, that it may help us 
to realize that remote past. What Cranmer 
was to Edward, that Jehoiada was to Joash. 
The hopes of Protestants, the fears of Ro- 
manists, as the boy-Reformer was growing up 
to manhood, may be taken as a measure of 
the like hopes and fears among the contending 
parties at Jerusalem. 



26 



EARLY PIETY 



Here, happily for England, the parallel 
ceases. We must call on our imagination, 
not on history, if we would form an estimate 
of that which followed. If Edward had out- 
lived Cranmer, if his father's vices had re- 
appeared in him, if he had thrown himself 
into the arms of Bonner and Gardiner, and 
done the work which Mary actually did, then 
there would have been a change like that 
which passed over the character and policy 
of Joash. " Joash did that which was right 
in the sight of the Lord all the days of 
Jehoiada the priest. . . . After the death of 
Jehoiada came the princes of Judah, and 
made obeisance to the king. Then the king 
hearkened unto them. And they left the house 
of the Lord God of their fathers, and served 
groves and idols : and wrath came upon Judah 
and Jerusalem for this their trespass." There 
had been all along, we find, a party opposed 
to the reformation which Jehoiada accomplished 
— worshippers of Baal, or advocates of a com- 
promise, who were offended by the thorough 
and earnest policy which he had so far sue- 



AND ITS FAILURES. 



27 



cessfully pursued. And thus the work had to 
Tbe done again. The defender of the faith 
became the idolator and the persecutor. The 
child who had been so carefully trained, as 
it seemed, in the way he should go, did depart 
from it. "When the son of his protector and 
second father had the courage to reprove him, 
the weak treacherous king, in the very court 
of the temple in which his own life had been 
saved by Jehoiada, caused him to be assas- 
sinated. 

I have been led by the interest of this narrative 
to dwell on it somewhat fully as a history. It 
is well that these Books of Kings and Chronicles 
should not be the only history which we read 
without an attempt to realize to ourselves the 
nature and sequence of events. But I have 
chosen the subject, as one from which we might 
learn lessons other than those which concern 
us as students of history in general. The 
character of Joash is the character of a class. 
He is the representative, in his weakness and 
inconsistency, of hundreds who play no con- 
spicuous part in the great world-drama ; who 



28 



EAELY PIETY 



shift and change on the small, not on the large 
scale, but who, in their degree, reproduce his 
failings and his crimes. Yes ; in the ever 
varying manifold combinations of good and evil 
in us, we may add that there are thousands in 
whom there exists a Joash-element of character, 
even though it may be overbalanced or kept in 
check by other influences. There is not one of 
us, it may be, altogether free from it ; not one for 
whom some earnest thoughts as to its nature 
would be quite a work of supererogation. 

What I mean by the Joash type of character 
is then simply this : the goodness which depends 
for its existence upon the presence and personal 
influence of some one of stronger will, or com- 
manding authority ; without root, and therefore 
without permanence ; fading away, passing into 
the opposite extreme as soon as the personal in- 
fluence is withdrawn. Every day's experience 
almost, brings such cases within our notice. A 
boy is trained in the household of religious 
parents ; their habits are his ; the buoyancy of 
youth, it may be, is suppressed in order that 
there may be nothing to break in upon a 



AND ITS FAILURES. 



29 



religious seriousness and solemnity; his mind 
grows up under this discipline and is really 
fashioned by it. He is in his way, not with a 
conscious hypocrisy, devout and conscientious ; 
the spell of authority is on him ; he obeys his 
teachers, looks on most questions from their 
point of view. His friends hope that he at 
least will not depart from the way in which they 
have taught him to go. And then comes the 
time of trial. Sooner or later, he has the respon- 
sibility of freedom. He is called from the 
narrow circle of home to wider fields of action ; 
parents die, or cease to be constantly super- 
intending. He loses his Jehoiada, and then come 
the princes of Judah and make their obeisance, 
— men of the world and of the world's law, 
servants of the flesh or of the devil, tempting 
him by promises, mockings, defiance, the 
example of cheerful and successful sin, and 
then gradually, or it may even be suddenly, the 
old restraints are cast off. The day that opened 
so brightly is overcast ere its noon by storms, 
and closes in the thick darkness. The son of 
religious parents, bearing an honoured name, 



30 



EARLY PIETY 



walks in the way of sinners and sits in the seat 
of the scorner. In that quick growth there was 
no stability ; those early clusters of the vine 
were as the fruit of Gomorrah, and crumbled 
into dust and ashes. The goodness was after all 
veneered only — no heart of oak in it — varnished 
and glossed over, but giving way under the first 
rough encounter. The root of a righteous life 
was never there ; of such it is ever true, their 
fear towards God is taught by the precept of 
men, and it is not that fear that is the beginning 
of wisdom. You may grieve, but you can 
hardly wonder at such an issue. There is no 
failure here of God's promise. This is not 
the way in which a child should be trained 
to go ; you need hardly marvel when he departs 
from it. 

It may come home to some men's experience 
to think of the influence as that of a friend or 
teacher, rather than of a parent. Their home 
life has been uneventful — not favourable, they 
think, to the growth of the spiritual life — dull 
and commonplace ; and then they come in con- 
tact with some one whose life attracts them, and 



AND ITS FAILUKES. 



31 



whose words are as sharp arrows winged with 
fire. Their hearts burn within them ; they look 
up to the friend who has roused new desires and 
capacities in them, with a reverence little short 
of saint-worship. They would not for the 
world do or say in his presence, anything that 
would grieve him — would shrink from his eyes 
if they were conscious of anything base or 
unworthy. They, too, are not hypocritical ; but 
if their goodness rests on no deeper foundations 
than these, it will be unstable as water. It does 
not do to live in the fear of man's judgment, 
even of a saint's, instead of remembering God's. 
To trust in an arm of flesh, to make man our 
confidence, becomes a sin ; such an one is per- 
haps likely enough " to do right all the days of 
Jehoiada the priest," but a time comes when he, 
too, in the strength or the weakness of his 
own separate personality, without Jehoiada, has 
to encounter the hosts of the world, the flesh, 
and the devil; and woe for him, if in that 
struggle he is dependent upon friend or brother. 

Again, it cannot escape our notice that there 
are many who find their safety in the early 



32 EARLY PIETY 

years of life, not in the personal influence of 
parents or friends, but in the system under 
which they live. The discipline of a school or 
college, the tone of a society, the habits of a set of 
men ; all these contribute to determine character, 
are useful and valuable helps in its formation. 
You in this place may gain the greatest possible 
good from them, but you may make the mistake 
— ive may make the mistake of taking the means 
for the end. We may think that men are 
receiving a religious education because there is 
an outward conformity, or even a real decency 
and uprightness of conduct. We may come to 
be content with your doing right during the 
days that you are under the influence of this 
system. This is your Jehoiada. And yet a 
very short experience shows that this may be 
miserably disappointing. Cases come before my 
memory now of the most utter failure following 
on the most auspicious commencement. A man 
may be regular in his attendance at our service, 
proficient in divinity, regular and satisfactory 
in conduct, having a right to very high testi- 
monials, — and then, when the negative restraints 



AND ITS FAILURES. 



33 



or the positive influence of a college system are 
removed, he may be tossed hither and thither Tby 
the eddyings of wild passions and a powerless 
will ; a double-minded man, leaning on a broken 
reed and finding it give way under him ; having 
loved the praise of men more than the praise of 
God, and therefore utterly unable to believe, not 
enduring as seeing Him who is invisible. The 
risk in all such systems (the very training given 
by Jehoiada was probably not free from it) is 
that they tend to substitute the fear of man for the 
fear of God ; and it is fatally easy, after having 
followed a multitude to do good, to follow it also 
in its doing evil. They content themselves with 
teaching men to do right things, instead of 
training them to be right and true in their inner 
heart of hearts ; and hence the absence of effort, 
struggle, earnestness, and, so far as there is that 
absence, the loss at once of manliness and 
godliness. 

But there is another warning in the history of 
Joash. One cannot think without some feeling 
of pity of that poor child, yet almost in his very 
infancy, put forward as the champion of a cause, 

D 



34 



EARLY PIETY 



the leader of a party. The solemn words which 
were put into such lips, binding him to the Law 
and the testimony, — " the covenant between all 
the people and between the king, that they should 
be the Lord's people," — could hardly at that age 
have been uttered with the full consciousness of 
their meaning, with the matured purpose of one 
who knows what he is vowing, and is striving to 
perform it. Such a position was, it need hardly 
be said, a perilous one, almost inevitably a false 
one. Trained to utter the opinions of a party 
before he understood them, it was not wonder- 
ful that he never went beyond their opinions 
and their practices to the faith on which they 
rested, that he was ready with an equal facility 
to adopt the opinions of another. There are few 
perils so threatening to all firmness and worth of 
character as that of being put forward prema- 
turely as the advocate of even the noblest cause 
and the purest form of faith ; for in every such 
instance there is an element of unconscious 
falsehood. The young combatant speaks more 
strongly than he feels, uses words that are put 
into his lips, rests not on inward convictions 



AND ITS FAILURES. 35 

which are the fruit of earnest thought, but on 
the consensus of authority. This also has its 
counterpart in our own experience, and it is very- 
fruitful in thoughts that are at once humiliating 
and instructive. It makes us pause ere we 
rejoice too eagerly in the early knowledge or 
early zeal of those who come under our care ; it 
should make any one of you suspect and examine 
himself should he discover that he has been 
arguing vehemently for the system in which he 
has been trained, speaking strong words against 
the system of his opponents. The danger is 
often great in proportion to the zeal — danger 
of fickleness, instability, apostasy. Let us 
strive with heart and soul, night and day, by 
teaching and by prayers, to foster the growth of 
piety in those we care for, however young their 
age, if by that we mean the true piety which 
stands in reverence, and truthfulness, and purity, 
and obedience, and love. That cannot be begun 
too soon, or developed too assiduously ; but the 
precocious counterfeit piety, that lisps in the 
tones of party, and prattles in controversialisms, 
zealous, with the zeal of Joash, against 
d 2 



36 



EAELY PIETY 



Romanism or Dissent, against this party or that, 
■ — that is to be feared and distrusted. None so 
likely as that (a hundred instances in our 
Church and our Universities within the last 
twenty years, are proof, sad enough, of it) to end 
in unfaithfulness and desertion, in the sad 
credulities of superstition or the still darker 
incredulities of a so-called rationalism. 

It seems to me, my "brethren, that we in this 
place are more exposed to this danger than most 
others elsewhere. It is part of the probation 
which our blessings and responsibilities bring 
with them, and it is not above our strength to 
overcome. We are not tempted above that which 
we are able to bear ; but there is no wisdom in 
shutting our eyes to the temptation and its atten- 
dant peril. This College was, as you have often 
heard, founded in part by way of protest against 
the false and Godless theory of education which 
some thirty years ago w T as perhaps more preva- 
lent than it is now. It was intended to bear its 
witness that no man's education is completed by 
storing his memory with facts, or sharpening the 
subtlety of his intellect ; that he has a moral life to 



AND ITS FAILUKES. 



37 



be guided, spiritual powers to be developed. It 
was intended, to assert the truth that man is to be 
fashioned, not as a wealth-producing instrument, 
but as an heir of God's kingdom ; that he does 
not live by bread alone, nor by books alone, nor 
intellect alone, but by every word that pro- 
ceedeth out of the mouth of God. It has 
borne that witness, on the whole, nobly and 
successfully ; it has done a work for which we 
may give God thanks. But there has been 
forced on it, almost by the necessities of its 
position, a certain self-consciousness in the way 
in which this has been done. While older 
schools and colleges take for granted that their 
training has and must have this spiritual ground- 
work, recognising it in their habits, discipline, 
and life, we have been loud in our professions, 
reiterating in our assertion of it. This was not 
in itself wrong ; it was perhaps inevitable ; it 
has done good service if it has brought before 
the world a truth which it might otherwise have 
forgotten. But with this, there is the peril 
which attends all frequent repetitions of protests 
against error, by or in the presence of those 



38 



EARLY PIETY 



who are as yet incapable of entering into 
their force or power. Words which are true 
and mighty in the lips of grave and thoughtful 
men, become to them as the " purple patches " of 
a declamation ; our " Sancte et Sapienter " may 
come to be (has it not been so with you?), not 
a rule of life deep and awful in its simplicity, 
but the clap-trap of a speech, the peroration of 
a theme. No one of you need lead a life only 
of outward decency, or reluctant conformity, or 
undiscerning reverence, or zealous partisanship ; 
but if you would avoid those dangers, 'you must 
seek for some higher form of goodness than the 
Joash type of it ; you must ask for the strength 
that comes not from man but from God. You 
must live under the guidance, not of any earthly 
priest, but of that great High Priest who dwells 
at once in the eternal heavens and in the hearts 
of his disciples. You must fulfil the words which 
we often use so lightly, by seeking to be taught 
by that Holy Spirit of God, who requireth truth 
in the inward parts, and will make you to 
understand wisdom secretly. 

To-day, brethren, is surely no wrong time for 



AND ITS FAILURES. 



39 



you to search and examine yourselves, that you 
may lay aside all forms of evil, whether they 
show themselves as indeed they are, or present 
a false show of good. As you draw near to the 
table of the Lord, you approach to that which 
is the great witness of God's love and of the 
oneness of His Church; the great protest, 
therefore, against all discord or division ; pray 
that you may be delivered from all that tends to 
division, from all that is at variance with that 
love. If anger, or sloth, or envy, or impurity, 
be the sin that does most easily beset you, strive 
against that, seek that you may be delivered 
from it. But if, as you search your consciences — 
not lightly, after the manner of dissemblers with 
God — you find that the besetting sin is formalism, 
Pharisaism, hypocrisy half-conscious or uncon- 
scious, profession without reality, then seek in 
the power of Christ's sacrifice to be freed from 
that ; for unless your righteousness exceed the 
righteousness of the Scribes and Pharisees, ye 
shall in no case, not even in the act of com- 
munion, enter into the kingdom of heaven. 



III. 



OVER-ANXIETY. 

" If the clouds be full of rain, they empty themselves upon 
the earth : and if the tree fall toward the south, or toward 
the north, in the place where the tree falleth, there it shall 
Eccles. xi. 3. 

This eleventh chapter represents a very memor- 
able stage in the experience of the Preacher. 
Retracing both his miserable fall, and the slow- 
painful process by which God had led him 
upward as out of the very depths, he brings 
each stage of his experience before us. First, 
there is the selfish seeking after wisdom; then 
the inevitable result of that in selfish sensu- 
ality, deliberate and planned voluptuousness ; 
then the utter weariness of life, the leaden 
gloom, the blank satiety, which were and are 
the fruits that they who choose that course 



OVER-ANXIETY. 



41 



are sure to reap in the end. This experience 
of the vanity and vexation of spirit which had 
followed on all attempts to make pleasure- 
seeking the end of life, had taught him a 
stern lesson. There was another and better 
path; not to seek happiness wildly, running 
hither and thither, catching at this thing and 
at that in pursuit of it, "but to accept it, to 
enjoy whatever was enjoyable as the gift of 
God, reverently, calmly, temperately. That 
rule of life would carry a man safely through 
its changes and chances, and secure for him 
at least the tranquillity of an inward peace. 
This was, we may well admit, an immense 
gain, a great step upward. But the whole 
book, the oscillations backwards and for-, 
wards from hope to doubt, from satisfaction 
to disquietude, the ever-recurring burden of 
"vanity of vanities," all these show that even 
here the spirit had not found rest. It was 
still vexed with unquiet thoughts, could not 
remedy the disorders of the universe, was 
troubled by musing on those disorders, and 
by efforts to solve the riddles of man's life 



42 



OVER-ANXIETY. 



and of the world. The eleventh chapter of 
this book indicates, however, an ascent into a 
higher region, another step onward to that 
conclusion of the whole matter, which presents 
the whole work of man in the words, " Fear 
God, and keep his commandments." Not to 
seek pleasure, not even to accept enjoyment, 
but to do good, to work while it is called to- 
day, to waste no time in fruitless doubts, and 
fears, and hopes, and wishes ; but to act, and do at 
once the thing that needs to be done ; that is the 
teaching to which the Preacher's sad experience 
of the opposite plan of life had led him. 

After the fashion of his time and country, 
according to the special gift which he had 
received from God, he embodies that teaching 
in forms more or less proverbial, presents 
it to himself and others under different points 
of view, and so suggests some of its manifold 
applications. It lies in the nature of such 
proverbs that they are, in their keen bright 
brevity, sayings that catch our eye, and are 
used readily. They gain currency, and are 
passed from hand to hand, even where men 



OVER-ANXIETY. 



43 



think little and unworthily of their value. But 
it also belongs to their nature, that they are, 
in that brevity of theirs, condensed parables. 
To take such a proverb and examine into 
the parable, is like looking through a micro- 
scope upon what to the naked eye is but 
as a bright speck that almost eludes our 
gaze. Forms of wonderful beauty, structures 
of marvellous skill, reveal themselves to us as 
we gaze. Who would have thought that so 
much was to be discovered in what at first we 
passed over so hastily? We need, brethren, that 
microscope-process here. Thought and patience 
and study must magnify the proverb into the 
parable, and then we shall see better than 
before what it means, and what treasures of 
wisdom lie hid in that short and simple utter- 
ance. Look, for example, at the first of these, 
" Cast thy bread," i. e. thy corn, " upon the 
waters, for thou shalt find it after many days." 
Do we not see here, no less than in the Parable 
of the Sower, the common work of man as 
a tiller of the ground, turned into the symbol 
and token of his life as an heir of God's 



44 



OVER-ANXIETY. 



kingdom ? Go forth, with thy seed, true words, 
kind deeds, zeal to serve God and do good to 
man, wherever there is the possibility of doing 
it. The sower is to scatter his grain broad-cast 
wherever natural streamlet or artificial channel 
supplies the means of irrigation, and renders 
fertility possible. His work would be ill done, 
could hardly be done at all, if at each step 
he were scrutinising into the chances of success, 
anxious to avoid all waste, full of fear as to 
the intervening months between seed-time and 
harvest. The words of the Preacher are in 
this matter like those of Isaiah, " Blessed are 
they who sow beside all waters, who send forth 
thither the feet of the ox and of the ass." 
They say to each man in the common daily 
tasks in which his life is spent, to each in his 
vocation and ministry, " Do that which is 
right and true always ; let acts of kindness be 
scattered freely. That seed never fails of fruit 
somewhere or at some time. If another reaps 
what thou hast sown, yet both he that reapeth 
and he that soweth shall rejoice together. The 
harvest may be a long way off, yet after many 



OVER- ANXIETY. 



45 



days thou shalt find. Only look to it well 
that the seed be of the right kind — wheat from 
the garner of God, not tares of the devil's 
husbandry. That is a matter of some moment 
for thee and for thy future. If thou make 
thyself a sower of that seed, then of this too it 
shall be true, that thou shalt find it after many 
days. Here also there is a harvest of evil; 
others may reap what thou hast sown, and 
then he that soweth and he that reapeth shall 
meet together in the outer darkness, where there 
is wailing and gnashing of teeth." 

The next verse gives, in part, the interpre- 
tation of the parable, in part presents a new 
one. The giver of a feast does ill to measure 
out his gifts with a grudging and a scanty 
hand, calculating precisely the number of his 
richer guests or his poorer neighbours, allowing 
no margin, thrown out and troubled if a 
larger demand is made upon his bounty than 
he had counted on. " Give a portion to seven ; " 
yes, and if an eighth appear at thy gate, 
send him not away empty, let him be a 
welcome guest to thee. Thou knowest not 



46 



OVER- ANXIETY. 



what evil shall be upon the earth — knowest 
not how soon he shall be in sore need of 
the help thou givest him — how soon thou 
shalt be in sore need of him. The future 
is hidden ; use the present ; do not let slip one 
of the golden opportunities over which thou 
shalt mourn when evil has come upon the 
earth, and with thee are the days of darkness. 
Count not too rigidly the chances of return. 
Do good, not according to the measure which 
thou appointest to thyself, but to the oppor- 
tunities that God gives thee. Do good to 
seven, and also to eight, hoping for nothing 
again, not even for thanks. That is the 
teaching of the Preacher. Is it not also the 
teaching of Him who was greater and wiser 
than Solomon, save that He could add, bringing 
life and immortality to light, " Thou shalt be 
recompensed in the resurrection of the just"? 

The next verse is in perfect harmony with 
this teaching. There is no abrupt transition 
to a new truth, only a different aspect of the 
truth which we have heard before. " If the 
clouds be full of rain, they empty themselves 



OVER- ANXIETY. 



47 



upon the earth: and if the tree fall toward 
the south, or toward the north, in the place 
where the tree falleth, there it shall be. He 
that observeth the wind shall not sow; and 
he that regardeth the clouds shall not reap." 
Before, there was the earnest call to be active 
in well-doing; here, the man who would use 
his life rightly and be what God meant him 
to be, is warned against the perils of the 
over-anxious, over-reflective temper. He would 
be a bad husbandman who spent his time in 
watching the floating clouds, fearful lest they 
should pass away and leave no showers for 
the parched earth, or should swell the rivers 
till they burst their banks. In God's time, 
according to the order of the seasons which 
He has appointed, the clouds will empty them- 
selves upon the earth. Man cannot control 
them, and ought not to be careful or troubled 
over the things which no care or watchfulness 
can affect. He, in like manner, would make 
little way in clearing the ground to fit it for 
the plough, lifting up his axe upon the thick 
trees, who should trouble himself whether 



48 



OVER- ANXIETY. 



they fell beneath his strokes this way or 
that, to the north or to the south. It is 
enough for him that he does his work, and 
that the tree has fallen. That is what he is 
sent to do, regardless of chances and contin- 
gencies. If he dwells too much on the chances 
of the future— chances which are so to him 
because he knows not their causes, and cannot 
bring them under his own direction, though 
they are in themselves no less than other 
mysteries of nature among the works of God, 
who maketh all — the work will be left undone. 

It may be, but I speak hesitatingly on this 
point, that the words have another meaning, 
— that the falling of the tree to the north or 
to the south, brings before us the scenery of 
an ancient divination, — the soothsayer planting 
his staff upon the ground, leaving it to fall 
as if spontaneously, with no effort to determine 
its direction, and then drawing auguries of good 
or evil fortune, according as it has fallen 
towards the bright propitious south, or the 
bleak cheerless north. If, as some have 
thought, this be the ground of the parable, then 



OYER- ANXIETY. 



49 



the lesson is no less obvious; still it is — 
" Finish thine own work, and care not for 
auguries and forebodings ; whatever thy hand 
findeth to do, do it with thy might; dwell 
not on uncertain good, do not be cast down by 
anticipated evil. Thy part, at least, is clear, — 
' In the morning sow thy seed, and in the 
evening withhold not thy hand : for thou 
knowest not whether shall prosper, either this or 
that, or whether they both shall be alike good.' 
The truth to which the Preacher was thus 
led is one to which the experience of all ages 
has borne witness, — which, if that were neces- 
sary, might be confirmed by the authority of 
all the great thinkers of the world. They 
tell us, as with one voice, that the future which 
God appoints will come, for good or evil, joy 
or sorrow, — that it is unwise in any man to 
anticipate the worst. Let him do the right 
thing at the present hour, and then he has 
done all that in him lies to make his own 
path clear, and he may leave the rest to God. 
To be over-anxious about the morrow is to 
accumulate together what God appoints that 

E 



50 



OYER- ANXIETY, 



you should receive separately. " The morrow 
shall take thought for the things of itself. 
Sufficient unto the day is the evil thereof." No 
temper is more fatal to energy, manliness, 
usefulness, than this of anxiety and fear. Thus 
it is that — 

" The native hue of resolution 
Is sicklied o'er with the pale cast of thought, 
And enterprises of great pith and moment, 
With this regard, their currents turn away, 
And lose the name of action." 

But in this case, as in others, the general truth 
admits of some special applications. Unless 
we see what bearing it has . on our own work, 
our daily trials^ the special uncertainties that 
darken our own future, — the truth to which we 
assent so easily may become the idlest of 
truisms. The words of the Preacher, instead 
of being " as goads and as nails," sharp-pointed, 
piercing to the quick, may float around us, 
like those of the Prophet, as a very lovely 
song of one that hath a pleasant voice, and 
can play \7ell upon an instrument, and we 
may hear them, but do them not. 



OYER- ANXIETY. 51 

Here, then, in this student-life of ours, we 
may, I believe, any day trace the fulfilment of 
these words. Who that knows anything of 
school and college work, has not seen a thousand 
instances of the law, that - • he that observeth 
the wind shall not sow"? The power to win 
success may Ibe lost through over-anxiety, over- 
eagerness to win, through calculating each 
day the chances of good or evil fortune. The 
patience of the husbandman is a parable of 
the patience of the seeker after knowledge. 
Here also the seed must be cast upon the 
waters, that it may be found after many days. 
The tasks of each day must be done manfully 
and honestly : " In the morning sow thy seed, 
and in the evening withhold not thine hand." 
The laws by which God governs the growth 
of man's mind, in the discovery of truth, will 
assert themselves at last. When the clouds are 
full of rain they will empty themselves upon the 
earth. New thoughts, insight into old truths, 
the power to grasp the reasonings by which 
those truths have been ascertained,— these will 
one day come as the reward of the perseverance 
e 2 



52 



OVER- ANXIETY. 



which has its root in faith. Difficulties will 
disappear, and the path will be made clear and 
open. The showers will fall, gentle and ferti- 
lizing, on the seed which has thus been sown ; 
but in the meantime he who " regardeth the 
clouds," waiting for that sudden inspiration, 
trusting in the uncertain future, or timid and 
over-anxious, shall not reap. For him there is 
no harvest, either of knowledge or of wisdom, not 
even of success. You do not see, it may be, in 
what manner this or that employment tends to 
the wished-for end. It contributes nothing to 
your chances of success — presents only a needless 
difficulty. Well, if it seems so, then master 
the difficulty, and you gain, at any rate, the 
strength of practice, and the wisdom of expe- 
rience. Cut the tree down ; what matter whether 
it fall to the north or to the south— whether the 
day seem prosperous, or the opposite of pros- 
perous ; if the tree is down, you have done what 
you were called to do, and the ground is open, 
and the seed has a better chance of growth. 

I am sure, brethren, that any experience of 
this truth which you may gain here, will be 



OVER- ANXIETY. 



53 



confirmed by that wider range of observation 
which your after-life will give you. Whether 
your work be sacred, or what men call secular ; 
whether you are entrusted with ten talents or 
with five ; you will see in others, and you will 
find in yourselves, that the law which leads on 
to perfection, which makes your work succeed, is 
that of prompt and energetic action. Whatever 
may be proposed, schemes of benevolence or of 
activity, there are sure to be objections to it; 
possibilities of abuse — difficulties that seem 
insuperable — the chances of a formidable oppo- 
sition. The timid hesitating mind will be 
deterred by these from doing anything ; for 
him, again, there will be neither seed-time nor 
harvest. The slothful man always " sees the 
lion without, ready to slay him in the streets." 
As you are called to any office or ministry in 
the Church of Christ, or in societies of men, you 
will have to encounter that danger also ; and 
it will be well for you if you meet it with minds 
disciplined and braced by the results of your 
early training. See well that a thing is right 
to be done, — that it lies ' within the compass of 



54 



OYER- ANXIETY. 



your duty to do it ; and then whatsoever thy 
hand findeth to do, do it with thy might. Give 
up those forebodings of danger, that temper 

ct over-exquisite, 
To cast the fashion of uncertain evils/' 

that eagerness to know whether the tree falls to 
the north or to the south. It is ill for thee in 
thy small sphere of work, in that portion of the 
field of God in which He has set thee to dress 
it, and to keep it, even as it is ill in the rulers 
of nations, or of churches, to be deterred by 
their fears from doing what the well-being of 
the nation or the Church requires. Dost thou 
fear that there will be no immediate visible 
return ? Remember that many days come be- 
tween the seed-time and the harvest. Art thou 
alarmed lest thou shouldst be called on for a 
larger measure of exertion and self-denial than 
thou countedst on at starting ? " Give a portion 
to seven, and also to eight ; for thou knowest not 
what evil shall be upon the earth." 

Nay, brethren, but this is true even of the 
highest husbandry, and of that seed which is 



OVER- ANXIETY. 



55 



the Word of God. The words of the Preacher 
may seem to have little to do with the special 
lessons of Advent, but they lead us on to the 
same truth as the warning of the Apostle. 
They, too, bear their witness against introducing 
into the spiritual life the timidity and delay 
which is so fatal in the earthly. They, too, tell 
you that it is "high time to awake out of sleep" — 
sleep, with its dreams and fears — that "the night 
is far spent, and the day at hand." There is a 
danger in the soul's life — in that innermost life 
which belongs to the kingdom of heaven, pre- 
cisely analogous to that which we have seen in 
the life of the student or the worker. Here, 
also, in relation to our own growth in holiness, 
and strength, and truth, it is possible, not to be 
too earnest, but to be too distrustful, and there- 
fore too full of despondency and delay. Here, 
also, we are tempted to " regard the clouds ; " to 
watch the fleeting shadows of emotions, as they 
pass over the surface of our souls, and to ask 
what they portend. Will they bring with them 
the refreshment and the joy after which we 
have yearned ? Will they gladden the parched 



56 



OVER-ANXIETY. 



earth, and quicken the dormant seed, till there 
appear first the blade, then the ear, after that 
the full corn in the ear ? Will the grace of God 
come in its fulness upon these barren hearts of 
ours, and make them bright and fruitful as the 
garden of the Lord ? It is right to desire that 
blessedness — right to pray that it may be ours 
in its fulness — not right to delay for it, or to 
suspend our action till it comes. When those 
clouds are full of rain, they will empty them- 
selves upon the earth. Though prayers, de- 
sires, and hopes have risen up like mists into 
the open heaven, and have seemed to pass 
away without result, the wind that bloweth 
where and when it listeth, will one day gather 
them together, and with its own wonder-work- 
ing power direct them to the soul that is as a 
thirsty land, and there shall be the sound of an 
abundance of rain. Only, in the meantime, do 
thou in the morning sow thy seed, and in the 
evening withhold not thy hand. Let the axe 
be laid to the roots of the trees that need it. 
Let evil habits of sloth, procrastination, covet- 
ousness, intemperance, jealousy, repining, be 



OVER- ANXIETY. 



57 



rooted out. Cut down those trees — decayed 
trunks of trees that once had life, but are now 
mere cumberers of the ground, corruptions and 
perversions of feelings that might once have 
been turned to good, — and care not what may be 
the immediate consequences, comfort or dis- 
comfort, outward prosperity or adversity. Thy 
work is done when the tree is down ; when the 
evil in thee has been destroyed. 

And if you are called, as some among you 
will be, to the yet higher work of ministering 
to the souls of others, and being fellow-labourers 
with God in His husbandry; there, too, you 
will find that the words of the Preacher are as 
goads and nails, stirring you to fresh exertions ; 
cutting you to the heart, it may be, as reprov- 
ing your indifference or procrastination, and yet 
by that very pain and discomfort urging you to 
your work. It may be well to watch for oppor- 
tunities, it is not always well to wait for them ; 
good to speak a word in season, but good, also, 
to be instant in season, out of season, to be 
pressing on, never slackening your course till 
you have reached the goal — never taking off 



58 



OVER-ANXIETY. 



your armour till the good fight is fought. Your 
work may seem sad and wearisome, and there 
may be little fruit to gladden your hearts, and 
make them strong for it ; few signs of renewed 
life or earnest repentance. The eager expecta- 
tions with which you enter on your labours may 
be doomed to disappointment. You may find 
neither gratitude, nor affection, nor honour. 
Well, cast thy bread, thy seed upon the waters, 
and thou shalt find it after many days. Be 
patient unto the coming of the Lord. The 
husbandman waiteth for the precious fruit of the 
earth, and hath long patience for it until he 
receive the early and latter rain: be ye also 
patient You may doubt whether your efforts 
to root out the special sins that vex your souls, 
and are leading those entrusted to you to their 
ruin, are likely to be prosperous. Drunkenness, 
dishonesty, falsehood, uncleanness, may seem 
to present obstacles that are almost insurmount- 
able. Go on, however, in your work in spite of 
obstacles. Lay the axe which has been put into 
your hand, the sharp-edged weapon of the Word 
of God 3 to the root of the tree. It may fall to 



OVER-ANXIETY. 



59 



the north, or to the south, may bring to you 
popularity or ill-will, credit or discredit. Do 
not trouble yourselves either first or last which 
it brings ; do not " watch the wind " of popular 
applause. It is enough for you to have done 
that work of destruction and of blessing. To * 
war against evil at all times, and in every shape, 
to do each day the good which it gives you the 
power to do ; to scatter freely that Word of life 
of which you are the appointed sowers, — that 
is yoiir calling. Do that, and leave the rest 
to God. 



IV. 

CIRCUMSTANCES AND CHANGES. 

" And Samuel said unto the people, Fear not : ye have done 
all this wicJcedness : yet turn not aside from following the Lord, 
but serve the Lord with all your heart" — 1 Sam. xii. 20. 

The day on which these words were spoken 
was one which witnessed the passing away of 
an old order and the beginning of a new. Up to 
that time, the monarchy of Israel could hardly 
be said to have been established. It was as yet 
but an experiment only. So far, it would seem, 
in the judgment of the people, even of Samuel 
himself, the experiment had answered. Saul 
had slain the Ammonites ; the people looked up 
to him as the hero they wanted; the murmurs 
with which some had received him died away ; 



CIECUMSTANOES AND CHANGES. 61 



the people said unto Samuel, " Who is he that 
said, Shall Saul reign over us ? "bring the men, 
that we may put them to death." Saul had 
shown that he possessed the nobleness as well 
as the courage of a hero ; as yet, his soul was 
not darkened, as it was in after years, by the 
evil spirit of jealousy and hate. True to 
himself, to the influence of the prophetic spirit 
with which he had proved himself to have so 
strong a sympathy, he had declared that not a 
man should be put to death on that day on which 
the Lord had wrought salvation in Israel ; and 
so, influenced it may be by all these hopeful 
signs of the future, the old prophet who had 
rebuked the people so sternly for demanding a 
king, himself called them to a great solemn 
gathering : " Come, and let us go to Gilgal, and 
renew the kingdom there. And all the people 
went to Gilgal ; and there they made Saul king 
before the Lord in Gilgal : and there they 
sacrificed sacrifices of peace-offerings before the 
Lord ; and there Saul and all the men of Israel 
rejoiced greatly." 

And then there came that scene which this 



62 CIRCUMSTANCES AND CHANGES. 

chapter brings before us with such wonderful 
vividness. We must picture to ourselves the 
armies of Israel, warriors young and old, those 
who remembered the days of Eli, and those who 
were eagerly looking forward to the struggle 
with the Philistines under the king whom they 
had chosen. There, too, stands the king himself ; 
"there was not among the children of Israel 
a goodlier person than he ; " he towers above all 
others in the greatness of his strength, — such 
as David remembered him when long afterwards 
he lamented for him as for "the beauty of Israel." 
But the central figure in that group, is that 
of the Prophet, old and grey-headed, looking 
back upon the long battle of life ; confident, with 
the simple manliness of truth, that he has fought 
it well. It had been, we may well believe, a 
hard struggle. To be a Judge in Israel, as he had 
been, was to unite the work of a warrior and a 
reformer. He had found the people, enslaved by 
the Philistines, bound in a yet more shameful 
servitude to idolatries and lusts. Hophni and 
Phinehas, the representatives of the family of 
Aaron, had polluted the sanctuary of the Lord, 



CIKCUMSTANCES AND CHANGES. 63 



and made his people to transgress. The de- 
struction of the Tabernacle was but the righteous 
punishment of a long forgetfulness of God. Out 
of these evils he had had to raise the people to a 
sense of their true relation to God and to each 
other. He was called to be a Prophet of the 
Lord ; it was given to him to know what was 
God's will, and to proclaim it boldly and to do 
it faithfully. That first answer of his, " Speak, 
Lord, for thy servant heareth," was the pledge 
of his whole life. Bravely and nobly, through 
long weary years, had he gone on with that 
work of his, growing in favour both with God 
and man, strengthened in his faith by the 
terrible calamities which overwhelmed other 
men with fear, seeing clearly that the life of 
the nation can only be restored by their re- 
turning to the Lord, and preparing their hearts 
before Him. There had been, as in chap, vii., 
another great national assembly some forty 
years before, in which the people had acknow- 
leged that truth, and it was followed by increased 
vigour and by victory. The tide was turned, and 
the Philistines were driven back. And then came 



64 CIKCUMSTANCES AND CHANGES. 

the long work of reforming and civilizing ; the 
righteous administration of the Law ; the founda- 
tion of the schools of the Prophets, that the 
people might rise out of the letter of the 
commandment into the spirit and the power of 
worship. Like our own Alfred, he stands out as 
the very type and pattern of a ruler in troublous 
times, working ever as in the great Taskmaster's 
eye, the defender and educator of his people. 

And now he has to utter words of remon- 
strance and rebuke. The hearts of the people 
have changed towards him, yet he remains the 
same. His hands are soiled by no bribe ; he has 
wronged no man, defrauded no man. There has 
been no want of proof that God was with them to 
lead and protect their armies under his rule. They 
have been delivered out of the hands of their 
enemies; but they have set their minds on another 
form of government ; they forecast the uncertain 
evils of the future, and wish to guard against them 
by remedies of their own. They have desired a 
king : that is the cause of the protest which he 
enters against the course they have taken ; that 
is the evil which they have added to the sins of 



CIRCUMSTANCES AND CHANGES. 65 



their fathers and their own, — the great wicked- 
ness, of which the rain and the thunder breaking 
in upon the bright skies of harvest are the 
tokens of condemnation. In all this, brethren, 
there is a lesson which no nation or Church 
forgets without suffering loss, — which bears upon 
every one of us in our lives as members of the 
great family of God. We have to ask why it was 
so great a wickedness in those men of Israel to 
desire a king ; what was the nature of their sin ; 
what sins essentially analogous to it we are 
tempted to commit. 

It is not sufficient to say, as we sometimes do, 
that up to that time the government of Israel 
had been a theocracy ; that God had directly and 
manifestly been the Lord and Ruler of the people ; 
and that afterwards it ceased to be so, and came 
under a human sovereignty. It is not true that 
the theocracy had ceased. If any man can recall 
the whole history that followed, and come to the 
conclusion that God was not as truly the Lord 
and King of Israel, training, teaching, punish- 
ing, from the days of David down to those of 
the last king who sat upon the throne of Judah, 

F 



66 CIKCUMSTANCES AND CHANGES. 

as He had been in the time of the Judges, he 
must read that history very differently from the 
Psalmists and Prophets of the Bible. He has 
not learnt to understand it as the writers 
themselves understood it. It is altogether 
monstrous to talk of a true theocracy ceasing, 
because the form of government was changed — ■ 
because there was to be an hereditary succession 
of kings, instead of the appearance from time 
to time, of a deliverer and a judge. 

Nor is it, again, a sufficient account of the 
matter, to say that they sinned because they 
were passing from a better state to a worse. We 
cannot think of the time of the Judges as a 
brighter period, nearer to a golden age, than that 
of David or Solomon. It was marked, as we 
are distinctly told, by deeds of terrible atrocity : 
" There was then no king in Israel, and every 
man did that which was right in his own eyes ; " 
The old sins of the Canaanites re-appeared in 
all their malignity, and hence there came want 
of union, and discord among the tribes, feeble- 
ness against their foes, long periods of slavery 
and shame. 



CIECUMSTANCES AND CHANGES. 67 

You will remember, too, that there were 
many circumstances which made the proposal, 
that the man who ruled them should be a king, 
appear very plausible. The sons of Samuel, 
who seemed likely to succeed him, walked not 
in his ways, but " turned aside after lucre 
and perverted judgment." To be subject to 
their rule, would be confessedly an evil; yet, 
unless they adopted the alternative of a king, 
it seemed inevitable. There was an imminent 
danger threatening them. The king of the Am- 
monites came against them, and they wanted a 
living centre of unity, round which the whole 
nation might rally. Other nations had kings, 
and prospered under them. Were they to be 
for ever exceptions ? Why should they not go 
to the Prophet whom they still respected, and 
call on him to make them a king, to judge them 
like all the nations ? It is right that we should 
put their case in the strongest and most favour- 
able light. Only by seeing how much there 
was to make them think and act as they did, 
shall we be able to judge them fairly, and to 
consider ourselves, lest we also be tempted. 
f2 



68 CIRCUMSTANCES AND CHANGES. 

But with all this, it remains true that it was a 
sin; that so far as they could, they were re- 
jecting God, and refusing to acknowledge His 
kingdom. And this they did, so far as they 
were refusing to believe that He was guiding 
and teaching them — so far as they chose their 
own plans, and devised their own constitution, 
instead of submitting to Him, and asking His 
direction. They believed that they should 
be a great and strong nation, not by be- 
coming a righteous people, not by being more 
faithful, pure, truthful, than they had been, 
but by coming under a different organization 
—by becoming less a peculiar people, and 
merging the life which God had given them, 
in that which was common to the heathen. 
What was this but to acknowledge circum- 
stance, and not God, to be their Lord ? Were 
they not confessing that they did not feel Him 
to be near them —that they did not believe that 
He had been educating them — that He had 
appointed the whole course of their growth and 
history as a people, and would lead them on to 
whatever changes might be right and fit for 



CIRCUMSTANCES AND CHANGES. 69 



them ? Whatever might "be the nature of the 
new circumstances, or of the old, a change so 
accomplished was in itself a sin, for it grew 
out of the very spirit of unbelief. It belonged 
to a nation separating itself from God, not to 
one trusting in Him, and seeking his fatherly 
protection. 

This was the root of that wickedness of theirs. 
It has also been the root of many national sins 
in all ages of the world. We may be guilty of 
the sin, though we have had no prophets of the 
Lord to warn us — though we have never thought 
of ourselves as living under a theocracy. What 
I mean, brethren, is this, that we are now, just 
as much as Israel, the subjects of a righteous 
government. God reigns over us, as He reigns 
over all nations ; is educating us, even as He is 
educating them. And the past history of every 
nation is the record of that education; the insti- 
tutions, laws, traditions of the national life, the 
things that have grown with its growth, and 
strengthened with its strength, — these are the 
means of discipline which He appoints for us. 
In these we are to find the instruments for the 



70 CIRCUMSTANCES AND CHANGES. 

work we have to do in fighting the great battle 
of God, against the evil that is in us and around 
us. There may be faults and imperfections — it 
is our duty to correct them. God will help us 
to set them right. He says to each one of us, 
through that history which is his teaching, " Thou 
art set here and not elsewhere, to do good in 
thy day, and serve thy generation. This is thy 
portion, and the heritage of thy lot. See that 
thou do thy work. See that thou art content 
with the place which God has given thee. 
Guard thyself against the snare of thinking that 
thou wouldst be better, wiser, and greater, were 
the things around thee different. The secret 
of wisdom and greatness is not to be found in 
that, or in any change of circumstances." 

You will remember, brethren, many periods 
in the history, both of our country and of others, 
when whole nations have been carried away by 
sudden and violent impulses, precisely analogous 
in their character to those from which the 
Israelites acted, and leading to like results. 
They have been weary of a monarchy, and have 
sighed for a republic. They have learnt to 



CIRCUMSTANCES AND CHANGES. 71 



loathe their freedom, and have taken refuge 
in a despotism. In neither case have they been 
seeking to be more truthful and righteous than 
they had been before, to root out actual wrongs 
and do actual good. They have thought, as the 
Israelites, that all that they needed was the 
change of circumstance, the altered form of 
government, and that then all would be well 
with them. And so, in proportion as any people 
has yielded to that temptation, their sins have 
become whips to scourge them. The changes 
have been but as the restless shiftings of the 
sick man tossing in his fever, and have brought 
no respite or refreshment. The pendulum oscil- 
lates from anarchy to despotism, from despot- 
ism to anarchy, with a terrible regularity. At 
each swing it seems as if all would be re- 
adjusted, but all goes wrong again. The cycle 
of evil is completed, and will go on repeating 
itself till there is a truer spring of life — a 
deeper sense of the nature and the source of a 
nation's greatness. 

It has been the great blessing of our history, 
brethren, that it has been marked by compara- 



72 CIRCUMSTANCES AND CHANGES. 

tively few of these great convulsions. Its history 
has been more continuous. It has been like the 
growing of the grain of mustard-seed. We can 
trace each conspicuous fact to the laws of an 
orderly succession, which no great shocks have 
suspended. So far, we are heirs of the ages 
that are past, and that inheritance, like all other 
blessings, brings its special responsibilities. 
But even we can discover, without difficulty, 
that so far as this feeling that the well-being of 
a nation depends entirely upon any single set of 
outward circumstances, has mingled with the 
acts of our fathers, it has made them imperfect, 
and marred what would otherwise have been a 
great and noble work. Take, for example, three 
great periods of change — the Reformation, the 
Revolution of 1688, the great political reforms 
which we have witnessed in the present century. 
In each case, I believe that the change itself was 
a beneficial one — a transition from a less measure 
of truth and freedom and right, to a greater; 
and, therefore, one in which, as Englishmen 
and Christians, we can rejoice: but who can help 
seeing, as he reviews the history of those periods, 



CIRCUMSTANCES AND CHANGES. 73 



how large an element of evil was mingled with 
the good — what false hopes men were building ! 
on what miserable foundations ! It was the old 
error. They were trusting in circumstances, not 
in God. It would be enough to renounce the 
• supremacy of the Pope, to get rid of a given 
dynasty, to sweep away the unrealities of an 
older system, and then all would be well, and 
the greatness of the nation would be secured. 
And so it was — because there was no foundation 
of repentance — that the Reformation was a work 
half-done, and that hardness, and cruelty, and 
rapacity, left their marks upon it. So it was 
that the deliverance of England from the law- 
lessness of tyranny, was followed by a more 
copious growth of littleness and corruption 
than had been known before. So it was 
that the golden hopes which hovered, some 
twenty-eight years since, before the eyes of 
thousands of our working-men, have been 
doomed to disappointment. It is not my office, 
brethren, to deal with the special questions 
which lie before the nation now, and constitute 
the great work of its rulers and counsellors. 



74 CIRCUMSTANCES AND CHANGES. 

But of all of them, the law holds good — that, 
if we trust to forms, instead of seeking for the 
men who can do the work— if, that is, we 
acknowledge the omnipotence of circumstance, 
we shall lose half the good of any change, 
however beneficial it may be. And the most 
perilous of all moods is that which shows itself in 
discontent and scorn. There are signs that some 
of us are becoming unmindful of our calling and 
our w^ork as Englishmen, wishing to be as other 
nations, tending in this direction or in that to 
the iron rule of a single will, or the lawless- 
ness of mob tyranny. May God preserve this 
country of ours from all such changes, for they 
are simply evil. The self-willed interruption 
of the continuity of a nation's life is a disaster 
which is all but irremediable. 

But the danger threatens us as members of a 
Church no less than as belonging to a nation. 
Here also we are tempted, when we look around 
us and see how much evil has to be overcome, 
what vast regions of the vineyard of the Lord 
are producing wild grapes only, to think that 
all would be well if we had but a different 



CIKCUMSTANCES AND CHANGES. 75 



machinery, if our organization were but more 
complete. How fatally that feeling has deter- 
mined the course of many individual lives, we 
know but too well. They wanted a Church that 
corresponded more to their ideal of what a 
Church should be, and they turned, not to the 
training by which God had educated them, nor 
to the constitution in which He had placed them 
that they might work there, but to the Churches 
that were round about them, and sought to be 
like them. Hence there came, united with much 
earnestness and devotion, that strange hankering 
after customs alien to the mind and character 
of the English Church, because they were alien ; 
that impulse to sacrifice the right of individual 
judgment in order to be free from the burden of 
its responsibility; that disposition to fraternise 
with all that our fathers solemnly renounced, 
which has marked the course of many men so 
sadly. Hence, in the extremest cases, the final 
abandonment of that portion of the Church of 
Christ in which men had been brought up, and of 
which they might have been the pillars. Hence, 
in others, the hardly less evil of a divided service, 



76 CIRCUMSTANCES AND CHANGES. 

the allegiance of unwilling subjects to a polity 
that they dislike, — the open ministrations after 
one pattern, and the secret preference of a ritual 
altogether different. 

I do not wish, brethren, to speak as the 
accuser of one section of the Church more 
than of another. I believe that we are all 
guilty of the same sin, — -all threatened by the 
same danger, with whatever party we may 
class ourselves, or even if we class ourselves 
with none. We may trust to the formula of 
maintaining the principles of the Reformation ; 
we may look forward to the surrender of the 
precious inheritance of truth we have received 
from our fathers, in order that we may resemble 
other Protestant societies in our own country 
or abroad ; we may be boasting of the Church 
of the future, as wider, less rigid, less exacting, 
and in each such case we may be guilty of the 
self-same sin as that which the Prophet of the 
Lord reproved in his people Israel. When we 
put our trust in an arm of flesh, — in a new 
dogma or confederacy, instead of believing 
that God has given us His work to do, and 



CIRCUMSTANCES AND CHANGES. 77 



doing it with our might, or seeking His help 
and repenting of our selfishness and hard- 
ness, — then we are choosing our own ruler, and 
rejecting the sovereignty of the Lord. 

And let no one think, brethren, that this holds 
good only of the great acts in the life of a nation 
or a Church, or of our own acts only as members 
of those bodies. To every one of us there 
has come, or there may come, the wish to 
be in other circumstances than those in which 
God has placed us, — to have some other work 
than that which He has given. We find our- 
selves restless, weary, discontented ; our labour 
seems profitless; what we call recreation does 
in no sense re-create us; life itself becomes 
almost a burden in consequence of this pervading 
trouble. We are conscious that we are not 
as we ought to be. The temptations of the 
world have been too strong for us. The special 
trials which meet us in the innermost circles 
of our lives, come with a power to irritate and 
disturb us on which we had never calculated. 
We do not seem one step nearer that goal of 



78 CIRCUMSTANCES AND CHANGES. 

happiness on which, when we started, we had 
fixed our eyes ; and on all things within us and 
around us there is written " Vanity of vanities." 
And then, according to the character of our 
minds, comes the desire for change. If we 
could but break through the routine of our 
life, and be free from its daily cares, — if we 
could but take the wings of a dove, and flee 
far off into the wilderness and be at rest, then 
it would be well. Another calling instead of 
that we have, other friends and kindred than 
those that surround us now,— these are what 
men are tempted to wish for in order that they 
may gain the happiness which as yet they 
have never found, or, having found, have lost. 
Yes; Satan himself may come disguised as 
an angel of light, and may tempt us to wish 
for these, in order that we may be holier than 
we are. 

This state of mind and heart, brethren, is 
a very perilous one. There are times, it is 
true, in the life of every man and woman, when 
they must make a choice,— when the course 



CIRCUMSTANCES AND CHANGES. 79 



of events, or the natural order of their lives 
imposes on them the responsibility of deciding 
what their work shall "be, how and where 
they shall live. It is our duty not to evade 
that responsibility ; to deliberate as calmly and 
anxiously as a nation or a Church deliberates 
at the great critical epochs of their history; 
to trace God's guidance in the past facts of 
our lives; to seek from his Spirit a right 
judgment in all things. But the temper of 
restlessness and self-will that seeks for change, 
that forgets the present duty in bright dreams 
of some golden possibilities, that rushes eagerly 
into new paths to which God is not directing 
it, — this is a temptation and a snare, and many 
have fallen by it who have resisted stedfastly 
the grosser forms of evil. There is the same 
root-sin as there was in the Israelites when 
they asked the Prophet for a king. Men forget 
that the Lord Himself has been all along their 
Ruler and their Teacher, and Circumstance is 
for them the almighty and everlasting God. 
But there is one part of the teaching of this 



80 CIRCUMSTANCES AND CHANGES. 

chapter which must not be passed over. I 
know nothing nobler in the whole life of that 
prophet and judge of Israel, than the spirit iu 
which he accepts the monarchy against which 
it had been his duty to protest, and the demand 
for which involved the loss of his own personal 
influence. One who was less truly a prophet, 
less habitually submitting his own impulses to 
the guidance of the Divine Teacher, would have 
been content to record that protest — to denounce 
the coming woes that were to chastise the 
nation for its sin. You know, brethren, what 
kind of language even good men use in regard 
to changes they disapprove of,— how they 
lament over the setting sun of their country's 
glory, and prognosticate long years of sects and 
schisms, and declare that the religious or the 
political character of the nation is gone for 
ever. They act as Samuel would have acted 
if he had confessed that the theocracy was 
at an end. But his words (as you have read 
them in this chapter) were altogether different 
from these, — noble and memorable words, 



CIRCUMSTANCES AND CHANGES. 81 



which every statesman and preacher should 
lay to heart when they have been struggling 
in vain against the tide of change, — " Fear 
not : ye have done all this wickedness : yet turn 
not aside from following the Lord, Tbut serve 
the Lord with all your heart. . . . The Lord 
will not forsake his people for his great name's 
sake: because it hath pleased the Lord to 
make you his people. Moreover as for me, 
God forbid that I should sin against the Lord 
in ceasing to pray for you : but I will teach 
you the good and the right way. Only fear 
the Lord, and serve Him in truth with all your 
heart: for consider how great things He hath 
done for you. But if ye shall still do wickedly, 
ye shall be consumed, both ye and your king," 
What strikes us at first in these words, is the 
great loving, forgiving spirit which shines out 
in them. We learn to see how possible it 
was, even for that Prophet who had had so 
rough a work to do, and had used such sharp 
instruments, to be in the root and ground of 
his heart, as full of love as the apostle of the 



82 CIRCUMSTANCE'S AND" CHANGES. 

Lord himself, — the disciple whom Jesus loved. 
He who hewed Agag in pieces before the Lord 
in Gilgal, speaks almost in the very accents of 
St. John. But there is also in that speech of 
his the truest and the deepest wisdom. When 
once the nation, or the Church, or the individual, 
has chosen a new form of life, or entered on a 
new course, then, in most instances, though 
the choice itself may have been wilful and 
wrong, it is better and wiser to accept it than 
to endeavour to undo it. It must be received 
as itself constituting part of our probation. 
God can use that also as means for educating 
us to know and to do his truth. The step 
may be in itself irretrievable; we must eat 
the fruit of our own doings, and reap the 
whirlwind if we have sown the wind : but out of 
it all there may come a greater good than we 
expected, — greater, though different in its 
nature. To go back and be as we were, to 
regain the position we gave up, the circum- 
stances which we have altered, is not only im- 
possible in itself, but the attempt to do so is 



CIRCUMSTANCES AND CHANGES. 



83 



wrong. It implies the same want of trust in 
God, the same reliance upon outward things, 
as that in which the fault originated. The 
remedy is to be found, not in vain regrets or 
efforts to undo the past, but in the struggle 
to go onward and upward, in accepting the 
work of the new position, and doing it heartily 
as unto the Lord, and not to men. If our 
repentance is true, it will lead us to see that 
it was less that the thing done was wrong, 
than that we were wrong in doing it. It will 
keep us from that counterfeit of a true amend- 
ment, which really renews the sin while it 
professes to renounce it. It will lead us to 
submit ourselves more and more to Him who 
out of evil can bring forth good, and can 
make even our errors and our faults minister 
to our growth in holiness. Only, turn ye not 
aside, in this new crisis of the national or the 
individual life ; only, " turn not aside from fol- 
lowing the Lord, for then should ye go on 
after vain things which cannot profit or deliver." 
The lesson which that old fragment of the 



84 CIRCUMSTANCES AND CHANGES. 

history of God's people teaches, admits, as 
we have seen, of many applications, but it 
may be summed up in a few golden words : — 
" Trust in the Lord with all thine heart ; and 
lean not unto thine own understanding. In all 
thy ways acknowledge Him, and He shall 
direct thy paths." " Whatsoever thy hand 
findeth to do, do it with all thy might." 



THE END. 



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